Archive for the ‘Bible prophecy’ Category

Prophecies are consistently appealed to in the Bible as evidence of its divine origin. Several passages claimed by skeptics and atheists as examples of failed prophecies are examined here. They fall into the following categories: passages which are not formal predictive prophecies in the manner claimed, passages which are misinterpreted by the critic, and passages which were fulfilled in contradiction to the critic’s claims.

Passages which are applied typologically

Several passages in the Old Testament which have traditionally been understood as prophetic of Christ, are objected to by critics as inapplicable or unfulfilled.

How can ‘When he sins, I will correct him with the rod of men and with wounds inflicted by human beings’ in 2 Samuel 7:14 apply to Christ, when Christ never sinned?

How can the servant of Isaiah 49 refer to Christ, when the context indicates it speaks explicitly of Israel?

A traditional answer has been that these prophecies have ‘dual fulfillments’, that they were prophecies fulfilled in part by Solomon or Israel, and fulfilled in part later in the life of Christ. This is actually only half true. In reality the prophecies had direct and full application to their immediate referent, and are applied typologically to Christ. That is, they are formal predictive prophecies about Solomon and Israel respectively, but parts of them find echoes in the life of Christ, the ‘son of God’ in a greater sense than both Solomon and Israel. Their application to Christ is not a claim to direct fulfillment of a formal prediction, but an illustration that certain promises made by God in earlier times have a relevance to the greater work of Christ which they foreshadow.

Passages which are misinterpreted

Certain prophecies criticized as unfulfilled have actually been misinterpreted.

How can God’s words ‘I, the LORD, promise: “David will never lack a successor to occupy the throne over the nation of Israel’ in Jeremiah 33:17 be said to have been fulfilled, when the Davidic monarchy ended with the Babylonian captivity?

The answer is that this prophecy was conditional, as was made clear to Solomon before Jeremiah’s time.

1 Kings 9:

4 You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations.

5 Then I will allow your dynasty to rule over Israel permanently, just as I promised your father David, ‘You will not fail to have a successor on the throne of Israel.’

Solomon and his descendants failed to keep this covenant, and the Davidic monarchy consequently came to an end;[1] the New Testament writers identify Christ as its true successor.

How can Jesus’ words ‘I tell you the truth, you will not finish going through all the towns of Israel before the Son of Man comes’ in Matthew 10:23 and ‘this generation will not pass away until all these things take place’ in Matthew 24:34 be considered anything but failed prophecies, when he did not return before the apostles had finished preaching to the towns of Israel, or before the generation of his time had passed away?

These passages do not speak of the return of Christ, but of the end which would come with the destruction of Jerusalem in the war of 66-70 CE.[2][3]

In Mark 8:38 Jesus says ‘there are some standing here who will not experience death before they see the kingdom of God come with power’, and in Matthew 16:28 Jesus says ‘there are some standing here who will not experience death before they see the Son of Man coming in his kingdom’, Jesus failed to return before his disciples died, making these false prophecies.

These passages refer to thetransfiguration (a vision of Jesus ‘coming in his kingdom’), which is described in both gospels as occurring shortly after Jesus spoke these words. Early Christians almost universally understood these passages as a reference to the transfiguration.[4]

It should be noted that these words of Jesus were transmitted by the gospel writers decades after Jesus’ ministry and after the disciples had died, indicating that they them as fulfilled prophecy. If these predictions had been understood as Jesus saying he would return before the disciples died, they would have been more likely to omit them completely.

In 1 Corinthians 7:31 Paul says ‘the present shape of this world is passing away’, indicating that he, like other New Testament writers, believed they would see the return of Christ in their lifetime, but it never happened.

These words are not written as formal predictive prophecy, and as much as Paul may have believed at one time that Christ would return while he was still alive, it is clear he and other writers such as Peter gradually understood that this would not be the case. In fact both Paul and Peter prepare other Christians for a lengthy wait before Jesus’ return. In 2 Thessalonians Paul makes it clear that Christ’s return is not imminent, and that it will not happen before certain specific events have taken place.[5]

2 Thessalonians 2:

1 Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters,

2 not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.

3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.

Peter likewise prepares his readers for a lengthy wait, speaking of the ‘last days’ in the future, and warning believers they will be mocked for their patience at that time.

2 Peter 3:

3 Above all, understand this: In the last days blatant scoffers will come, being propelled by their own evil urges

4 and saying, “Where is his promised return? For ever since our ancestors died, all things have continued as they werefrom the beginning of creation.”

Passages which were fulfilled

Certain prophecies have actually been fulfilled, despite claims to the contrary.

The prophecy of Isaiah 17 claims Damascus would be ‘a heap of ruins (verse 1), and that ‘Damascus will lose its kingdom’ (verse 23), but Damascus is a thriving city today.

This prophecy made by Isaiah some time around 740 BCE, was fulfilled when the Assyrian king Tiglath-pileser III destroyed Damascus, which was at that time not a mere city but a thriving Aramean kingdom.[6]Isaiah prophesied Damascus would be a ‘heap of ruins’, and Tiglath-pileser III’s own record of his conquest proves this is what happened, boasting of his extensive destruction of Damascus; ‘591 cities of the 16 districts of Damascus I destroyed like mounds of ruins after the Deluge’.[7]Isaiah’s prediction that ‘Damascus will lose its kingdom’ was fulfilled by Tiglath-pileser III’s annexation of Damascus and all its territories, and the deportation of many of its inhabitants.[8][9]

The prophecy of Tyre’s destruction in Ezekiel 26 failed to come true, and Ezekiel’s own words in Ezekiel 29:18-19 (especially that Nebuchadnezzar II and his army ‘received no wages from Tyre for the work he carried out against it’ , verse 28), prove he knew the prophecy failed.

This criticism overlooks the fact that Ezekiel’s commentary in Ezekiel 29:18-19 is certainly in response to criticisms that his earlier prophecy was not completely successful; in other words, it proves at minimum that Ezekiel’s earlier prediction that Nebuchadnezzar II would attack Tyre was not only made before the event, but also came true. This is not a good start for a critic of prophetic fulfillment. Subsequent to Ezekiel’s successful prediction, his political enemies attempted to discredit him by claiming Nebuchadnezzar’s army had failed to vindicate the prophecy.[10] Such claims were unwarranted, for ‘the siege was successful and Tyre did pass into Babylonian control’.[11]

Since Nebuchadnezzar II failed to destroy Tyre utterly, some commentators state that since Ezekiel’s original prophecy had predicted ‘many nations’ would be brought against Tyre (‘I will bring up many nations against you’, Ezekiel 26:3), of which Nebuchadnezzar II’s campaign was only the first. It is claimed that this is supported by the alternating statements of what ‘he’ (Nebuchadnezzar II), and ‘they’ (subsequent nations), would do to Tyre, especially Alexander the Great.

However, this view has been criticized as an improbable reading of the Hebrew text.[12] Instead it should be recognized that the first section of the prophecy (verses 1-6), is a self-contained unit predicting the coming of ‘many nations’ against Tyre, and thus not restricted to Nebuchadnezzar II (whose campaign is described from verses 7-13);[13] the complete destruction of the city as predicted by Ezekiel was fulfilled by Alexander.

The objection that the prophecy’s description of an attack against a mainland city (which Nebuchadnezzar attacked), and therefore does not describe the destruction of the island (which Alexander attacked), is misguided. [14] The prophecy uses the standard conquest language of the Ancient Near East; when Esarhaddon of Assyria attacked the island city he still described it in terms of a land battle, even to the point of describing trenches being dug (impossible in an island siege).[15]

The prophecies against Egypt in Ezekiel 30 and Isaiah 19 failed to come true; Nebuchadnezzar did not invade and conquer Egypt as predicted.

First it should be noted that it is acknowledged even by modern critics that the prophecy was given before the event it describes took place.[16] Consequently, attempts to reduce the accuracy of the prediction by claiming it was insufficiently fulfilled are demonstrably motivated by the desire to avoid the fact that a successful prophecy actually happened. The best a critic can do in the face of the fact that the text contains a prophecy indisputably before the event to which it obviously refers, is to claim that the prophecy wasn’t fulfilled sufficiently to be considered accurate. This is not intellectually honest.

In fact, the prophecy was fulfilled by Nebuchadnezzar II’s war against Egypt in 586 BCE, recorded in a fragmentary Babylonian text.

‘. . . [in] the 37th year, Nebuchadnezzar, king of Bab[ylon] mar[ched against] Egypt (Mi-sir) to deliver a battle. [Ama]sis (text: [ . . . ]-a(?)-su)y of Egypt, [called up his a]rm[y] . . . [ . . . ]\u from the town Pufu-Iaman . . . distant regions which (are situated on islands) amidst the sea . . . many . . . which/who (are) in Egypt . . . [car]rying weapons, horses and [chariot]s . . . he called up to assist him and . . . did [ . . . ] in front of him . . . he put his trust. . . (only the first signs at the beginning and the end of the following 7 or 8 lines are legible).’[17]

The success of Nebuchadnezzar’s campaign is acknowledged by secular historians, on the basis of several lines of evidence.[18] Firstly, and rather ironically, some historians believe the prophecy of Ezekiel was written after the event, precisely because it is so accurate.

‘First of all, both Ezekiel and Jeremiah prophesied that he would do so; and since most of these “prophecies” were written in retrospect, or at least gained popular currency only after having been proved correct, we may be fairly certain that the prophesied invasion and defeat of Egypt actually took place.’[19]

Two other sources are the Biblical text describing Jewish refugees moved from Egypt to Babylon, and the record of Josephus indicating Nebuchadnezzar defeated Egypt.

‘Secondly, the biblical sources say that Nebuchadrezzar was able to remove the Jewish refugees in Egypt to Babylon. He could not of course have done so unless he had entered and subjugated the country. Thirdly, Josephus tells us that he conquered Egypt. We are informed that four years after the fall of Tyre, Nebuchadrezzar invaded the country and put its King Uaphris to death, installing a creature of his own upon the vacant throne.’[20]

Another source is the presence in Egypt of artifacts belonging to Nebuchadnezzar II, demonstrating he invaded and established himself there.

‘Fourthly, and most importantly, artifacts of Nebuchadrezzar have actually been discovered in Egypt. These are “three cylinders of terra-cotta bearing an inscription of Nebuchadnezzar, an ordinary text referring to his constructions in Babylon … These were said to come from the Isthmus of Suez, and they apparently belong to some place where Nebuchadrezzar had ‘set up his throne’ and ‘spread his royal pavilion.’ As he only passed along the Syrian road, and Daphnae would be the only stopping place on that road in the region of the isthmus, all the inferences point to these having come from Defenneh, and being the memorials of establishment there.”’ [21]

This also fulfills the prophecy of Jeremiah 43:10 that Nebuchadnezzar would ‘pitch his royal tent’ in Tahpanhes in Egypt.[22][23] The scholarly conclusion from these sources is ‘There can be little doubt; Nebuchadrezzar entered and conquered Egypt.’ [24]

Although Joshua 3:10 says God would ‘truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusite’, 1 Kings 9:20 says ‘several non-Israelite peoples were left in the land after the conquest of Joshua’.

Joshua’s words are a repetition of the words of Moses, which made it clear that God’s driving out of the inhabitants of Canaan was conditional on the Hebrews maintaining their obedience to God.

Deuteronomy 4:

1 Now, Israel, pay attention to the statutes and ordinances I am about to teach you, so that you might live and go on to enter and take possession of the land that the LORD, the God of your ancestors, is giving you.

Deuteronomy 7:

12 If you obey these ordinances and are careful to do them, the LORD your God will faithfully keep covenant with you as he promised your ancestors.

Deuteronomy 8:

1 You must keep carefully all these commandments I am giving you today so that you may live, increase in number, and go in and occupy the land that the LORD promised to your ancestors.

The gospels describe Jesus predicting the destruction of Jerusalem and the Temple, but this is not an accurate prediction because the gospels were written after the event; even if they had been written before the event, such a war was obviously going to happen anyway, so it is not evidence of an accurate prophecy.

The first point to note about this objection (which can be found made by a range of atheists and skeptics), is that it is intellectually dishonest; it tries to argue that the prophecy isn’t true because it was written after the event, but also argues that even if it had been made before the event it still wouldn’t count as a fulfilled prophecy. Such an argument is not evidence based, and demonstrates that the person making the argument is not really interested in the facts.

The second point to note about this objection is that although the date of Mark’s gospel is still an open question in current scholarship, dates proposed typically fall between 65 and 75 CE.[25] In fact recently strong arguments have been made for a much earlier date. The secular scholar Mark Crossley argues for a date ‘before the late forties’,[26] at least 20 years before the destruction of Jerusalem, and the secular scholar Maurice Crossley argues ‘a date c. 40 CE must be regarded as highly probable’.[27]

It is clear that many scholars (even non-religious scholars), are prepared to accept that Mark’s gospel (which contains a prophecy of the destruction of Jerusalem and the Temple), was indeed written before the events it predicts. Rejecting this possibility out of hand is therefore intellectually dishonest, especially when no attempt is made to address the significant body of evidence indicating that Jesus’ prediction in Mark was indeed made before the event.

The third point to note is that there is no evidence at all to suggest that the possibility of the destruction of Jerusalem and the Temple by the Romans was so probable that it would have appeared obvious to people in Jesus’ own day, or even 30 years later (63-65 CE). In fact construction on the Temple had already been carried out for nearly 50 years by the time of Jesus’ ministry (John 2:20), and it was not even completed until shortly before the Romans destroyed it.[28][29]

It is difficult to demonstrate that anyone seeing the ongoing construction of the Temple in Jesus’ day would have concluded that the Romans would destroy it over 30 years later. It is likewise difficult to demonstrate that anyone seeing the construction continuing in 63 CE would have concluded that the Romans would destroy both the Temple and the entire city in just a few more years.

The fact is that the explosive events which led to the destruction of Jerusalem in 70 CE were not predicted by anyone outside the gospels, and even Jesus’ own words make it clear he expects skepticism on the part of his audience. There is no evidence in any of the relevant Roman historical sources who wrote in detail about the events of the first century (such as Suetonius, Tacitus, and Appian), nor in Josephus (who was both a historian, and a general on the Jewish side of the war), that anyone was expecting such a war before it took place, still less the complete destruction of Jerusalem and the Temple. There is excellent evidence therefore that Jesus’ prophecy was made well before the events they predicted successfully, and it is indisputable that these events were not foreseen or expected by anyone else.

Conclusion

Skeptical claims that Bible prophecies have not been fulfilled should be taken seriously; it is a fact that some Bible prophecies are impossible to verify due to a lack of available information, even if there is no evidence proving they did not come to pass. However, when such criticisms are made it is important to identify whether or not the arguments made are evidence based, demonstrate a knowledge of and engagement with the relevant scholarly literature, and are intellectually honest.

In particular, such arguments must prove that they have interpreted the prophecy as it was originally intended, and must provide substantial objections to the relevant counter-arguments by scholars who make the case that the prophecy was in fact fulfilled. In turn, defenses of these prophecies must exercise intellectual honesty in acknowledging problems where they genuinely exist, and must cite, discuss, and be supported by the relevant scholarly literature, in order to be credible.

____________________________________

[1] ‘But perhaps the promise to the house of David is not all that unilaterally unconditional, and perhaps the dynastic oracle here is firmly set in the Sinaitic covenant (Eslinger 1994). We can agree with Brueggemann (1990: 259) when he says, “While the covenantal ‘if’ is silenced in this theology, it has not been nullified.” This is particularly true when the Lord speaks of David’s son: “When he commits iniquity, I will punish him with a rod such as mortals use, with blows inflicted by human beings” (v. 14b).’, Victor P. Hamilton, Handbook on the Historical Books (Grand Rapids, MI: Baker Academic, 2001), 317–318.

[2]‘Now that we have seen that the reference is to the destruction of the temple, which did as a matter of fact take place some 40 years later while many of Jesus’ contemporaries must have been still alive, all such contrived renderings may be laid to rest. This verse refers to the same time-scale as 16:28 (which was also concerned with the fulfillment of Dan 7:13–14): “some of those standing here will certainly not taste death before …” (cf. also 10:23, with the same Daniel reference: “you will not go through all the towns of Israel before …”).’, R. T. France, The Gospel of Matthew (The New International Commentary on the New Testament; Grand Rapids, MI: Wm. B. Eerdmans Publication Co., 2007), 930.

[3]‘34 The πάντα ταῦτα, “all these things,” of this verse can include no more than the same phrase in the preceding verse and thus cannot include the coming of the Son of Man (so too Blomberg). The phrase refers not only to general marks of the interim period such as tribulation, distress, pseudo-messiahs, and false prophets but specifically, and dramatically, to the desecration of the temple and the destruction of Jerusalem (cf. vv 15–22). As in the other imminence sayings (cf. 16:28; 10:23; 23:36), all of which like the present logion are prefaced by the emphatic ἀμὴν λέγω ὑμῖν, “truly I tell you,” formula, the main point is that the fall of Jerusalem was to be experienced by that generation (pace Kidder), those listening there and then to the teaching of Jesus (ἡ γενεὰ αὕτη, “this generation,” is used consistently in the Gospel to refer to Jesus’ contemporaries; cf. 11:16; 12:41–42, 45; 23:36).’ Donald A. Hagner, Matthew 14–28 (vol. 33B; Word Biblical Commentary; Dallas: Word, Incorporated, 1998), 715.

[4]‘The most widespread interpretation in the Eastern and Western church related the saying to the transfiguration whereby then “some” referred to Peter, James, and John.’, Ulrich Luz, Matthew: a Commentary (ed. Helmut Koester; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 386; Luz disagrees with this interpretation, but acknowledges it was the most common in the early church.

[5] ‘Mearns (“Development”) also takes the reference to be to 1 Thessalonians, but argues that Paul had changed his mind about the suddenness of the Day of the Lord since writing that letter and is now correcting perfectly reasonable inferences that the readers might have drawn from it.’, F. F. Bruce, 1 and 2 Thessalonians (vol. 45; Word Biblical Commentary; Dallas: Word, Incorporated, 1998), 164.

[7] ‘12′ […] orchards without number I cut down; I did not leave a single one. 13′ … the town of …]hadara, the home of the dynasty of Rezin of Damascus, 14′ [the pl]ace where he was born, I surrounded and captured. 800 people with their possessions 15′ their cattle (and) their sheep I took as spoil. 750 captives from the cities of Kuruṣṣa 16′ (and) Sama, 550 captives from Metuna I took, 591 cities 17′ of the 16 districts of Damascus I destroyed like mounds of ruins after the Deluge.’, Lester L. Grabbe, “The Kingdom of Israel from Omri to the Fall of Samaria: If We Only Had the Bible …,” in Ahab Agonistes: The Rise and Fall of the Omri Dynasty (ed. Lester L. Grabbe; London: T&T Clark, 2007), 79.

[8] ‘Finally, the Assyrians had had enough of the rebellious behaviour of Damascus, the last Aramaean stronghold in Hatti. Damascus and its cities were conquered and turned into Assyrian provinces (Tadmor 1994: 79–81). A part of the population was deported (Grayson 1991/2000: 77–8; Dion 1997: 215–16; Sader 1987: 250–1; Weippert 1987: 99).’, Hans M. Barstad, “Can Prophetic Texts Be Dated? Amos 1–2 as an Example,” in Ahab Agonistes: The Rise and Fall of the Omri Dynasty (ed. Lester L. Grabbe; London: T&T Clark, 2007), 33.

[9] ‘At the close of the Syro-Ephraimitic War, Tiglath-pileser took several actions that form the background of this text. He killed Rezin, destroyed Damascus, and annexed all territory controlled by Damascus into the Assyrian provincial system.‘, Brad E. Kelle, “What’s in a Name? Neo-Assyrian Designations for the Northern Kingdom and Their Implications for Israelite History and Biblical Interpretation,” ed. Gail R. O’Day, Journal of Biblical Literature 121 (2002): 639., Gail R. O’Day, ed., Journal of Biblical Literature 121 (2002): 659.

[10] ‘The objective reason for the oracle is supplied in v 18. However, the more immediate agenda is implied by v 21ab: Ezekiel was being criticized by his Jewish contemporaries for the lack of precise fulfillment of his oracles against Tyre.’. Leslie C. Allen, Ezekiel 20–48 (vol. 29; Word Biblical Commentary; Dallas: Word, Incorporated, 1998), 109.

[11] ‘It was to some extent a carping criticism: the siege was successful and Tyre did pass into Babylonian control. In a list of royal hostages at Nebuchadnezzar’s court, to be dated about 570 B.C., the king of Tyre has the initial place (ANET 308a; Katzenstein, History of Tyre 326). About 564 B.C. Baal, Ethbaal’s successor as king of Tyre, was replaced by a Babylonian High Commissioner (Katzenstein, History 332–33; cf. Unger, ZAW 44 [1926] 314–17). Any prophet might have been glad to chalk it up as a vindication of his or her prediction, despite Nebuchadnezzar’s non-destruction of Tyre.’, ibid., p. 109.

[12] ‘However, the proposed distinction between the “many nations” of verse 3 and Nebuchadnezzar’s army seems overly subtle, in light of the reference to Nebuchadnezzar as “king of kings” (v. 7) and the multiethnic nature of his army. Nebuchadnezzar is the focal point of verses 7–11, but the actions described are those of an army. The subject of the plural forms in verse 12 is most naturally understood as the collective “army” (Heb. ‘am) of verse 7, which in turn can be seen as comprised of the “many nations” mentioned in verse 3 (see also the reference to “nations” in v. 5).’, Robert B. Chisholm Jr., Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets (Grand Rapids, MI: Baker Academic, 2002), 268.

[13] ‘Tyre’s fall appears in the first two prophecies, the second picking up phrases from the first and adding further details, and the remaining two prophecies describe the bewailing and then the entombment of the fallen one.’, Ronald M. Hals, Ezekiel (vol. 19; The Forms of the Old Testament Literature; Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989), 188.

[14] ‘Taking the standard siege imagery too literally, some scholars have concluded that the passage must come out of a setting different from Nebuchadrezzar’s time, seeing in vv. 9–11 a battle song about Alexander’s conquest of Tyre, or supposing that the actual reference of the passage was to a conquest of “old Tyre” on the adjacent mainland. (See the references in Zimmerli, Ezekiel 2, 37.) The proper recognition of the typicality of the imagery involved renders such literalistic hypotheses unnecessary.’, Ronald M. Hals, Ezekiel (vol. 19; The Forms of the Old Testament Literature; Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989), 189.

[15] ‘The infiltration of characteristics typical of a description of a mainland siege into the description of the siege of the island city of Tyre can already be observed in the Assyrian royal inscriptions, when Esarhaddon there reports of the construction of trenches (ḫalṣē) against Tyre.’, Walther Zimmerli, Frank Moore Cross, and Klaus Baltzer, Ezekiel: a Commentary on the Book of the Prophet Ezekiel (Hermeneia—a Critical and Historical Commentary on the Bible; Philadelphia: Fortress Press, 1979–), 37; a footnote adds ‘This also disposes of Wiener’s theory that this passage deals solely with the conquest of the mainland city of old Tyre’.

[16] ‘The prophecy against Egypt does not seem to have come to pass in every detail either, but the book was probably completed and its authority established by the time this became clear.’, Thomas Renz, The Rhetorical Function of the Book of Ezekiel (Leiden: Brill, 2002), 98.

[18] ‘That Nebuchadrezzar actually conquered Egypt is suggested by a number of very powerful pieces of evidence’, Emmet John Sweeney, The Ramessides, Medes, and Persians, Ages In Alignment Series, volume 4 (Algora Publishing, 2008), 153; ‘Nebuchadrezzar’ is the more accurate transliteration of the name ‘Nebuchadnezzar’.

[22] Jeremiah 43: 8 At Tahpanhes the LORD spoke to Jeremiah. 9 “Take some large stones and bury them in the mortar of the clay pavement at the entrance of Pharaoh’s residence here in Tahpanhes. Do it while the people of Judah present there are watching. 10 Then tell them, ‘The LORD God of Israel who rules over all says, “I will bring my servant King Nebuchadnezzar of Babylon. I will set his throne over these stones which I have buried. He will pitch his royal tent over them.

[23] ‘In short, the prophecy of Jeremiah that the king of Babylon would spread his royal pavilion at the entrance of the pharaoh’s house in Tahpanheth (Daphnae) was fulfilled.’, ibid., p. 153.

[25] ‘While scholars differ over the precise year, a date between 65 and 75 CE is accepted by a wide variety of scholars of very different ideological persuasions.’, James G. Crossley, The Date of Mark’s Gospel: Insight from the Law in Earliest Christianity (vol. 266; Journal for the Study of the New Testament Supplement Series; London; New York: T&T Clark International, 2004), 1.

[26] ‘This now becomes an argument of powerful collective weight for Mark to have been written before the late forties and if this is combined with the analysis of Mark 13 in Chapter 2 it is unlikely that it was written no earlier than the mid to late thirties.’, ibid., p. 208.

[28] ‘According to Josephus,17 the Herodian temple was begun in 20/19 BCE; it was completed shortly before the war with Rome.18 If this scene may be used to date the events,19 it would have taken place on Passover of the year 28.’, Ernst Haenchen, Robert Walter Funk, and Ulrich Busse, John: a Commentary on the Gospel of John (Hermeneia—a Critical and Historical Commentary on the Bible; Philadelphia: Fortress Press, 1984), 184.

[29] ‘Work was still going on at his [Herod’s] death, and for that matter, for long after. The Temple was not completed until A.D. 63.’, Leon Morris, The Gospel According to John (The New International Commentary on the New Testament; Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 176.

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